Sunday, July 23, 2017

“The characters Myoho-renge-kyo are Chinese. In India, the Lotus Sutra is called Saddharma-pundarika-sutra. The following is the mantra concerning the heart of the Lotus Sutra composed by the Tripitaka Master Shan-wu-wei: namah samanta-buddhanam om a a am ah sarva-buddha-jna-sakshebhyah gagana-sambhavalakshani saddharma-pundarika-sutra jah hum bam hoh vajrarakshaman hum svaha Hail to all the Buddhas! Three- bodied Thus Come Ones! Open the door to, show me, cause me to awaken to, and to enter into the wisdom and insight of all the Buddhas. You who are like space and who have freed yourself from form! Oh, Sutra of the White Lotus of the Correct Law! Cause me to enter into, to be everywhere within, to dwell in, and to rejoice in you. Oh, Adamantine Protector! Oh, empty, aspect-free, and desire-free sutra!” — Opening of the Eyes

Question: Is there a correct teaching that was not propagated even by T’ien-t’ai and Dengyō?

Answer: Yes, there is.

Question: What sort of teaching is it?

Answer: It consists of three things. It was left behind by the Buddha for the sake of those who live in the Latter Day of the Law. It is the correct teaching that was never propagated by Mahākāshyapa orĀnanda, Ashvaghosha or Nāgārjuna, T’ien-t’ai or Dengyō.

Question: What form does it take?

Answer: First, Japan and all the other countries throughout Jambudvīpa should all make the Shakyamuni Buddha of the essential teaching their object of devotion. In other words, the Shakyamuni and Many Treasures who appear in the treasure tower, all the other Buddhas, and the four bodhisattvas, including Superior Practices, will act as attendants to this Buddha. Second, there is the sanctuary of the essential teaching. Third, in Japan, China, India, and all the other countries of Jambudvīpa, every person, regardless of whether wise or ignorant, will set aside other practices and join in the chanting of Namu-myoho-renge-kyo. This teaching has never been taught before. Here in the entire land of Jambudvīpa, in all the 2,225 years since the passing of the Buddha, not a single person chanted it. Nichiren alone, without sparing his voice, now chants Namu-myoho-renge-kyo, Namu-myoho-renge-kyo."

Commentary:

"First, Japan and all the other countries throughout Jambudvīpa should all make the Shakyamuni Buddha of the essential teaching their object of devotion. In other words, the Shakyamuni and Many Treasures who appear in the treasure tower, all the other Buddhas, and the four bodhisattvas, including Superior Practices, will act as attendants to this Buddha."

Therefore, the Gohonzon is nothing other than Shakyamuni Buddha of the essential teaching.

“Answer: It is the way of scholars these days to assert that only those who possess superior wisdom and strenuously exert themselves in the practice of meditation have the capacity to benefit from the Lotus Sutra, and to discourage persons who lack wisdom from even trying. But this is in fact an utterly ignorant and erroneous view. The Lotus Sutra is the teaching that enables all living beings to attain the Buddha way. Therefore, the persons of superior faculties and superior capacity should naturally devote themselves to contemplation and to meditating on the Law. But, for persons of inferior faculties and inferior capacity, the important thing is simply to have a heart of faith. Hence the sutra states: “If there are good men or good women who . . . believe and revere it with pure hearts and harbor no doubts or perplexities, they will never fall into hell or the realm of hungry spirits or of beasts, but will be born in the presence of the Buddhas of the ten directions.” One should have complete faith in the Lotus Sutra and look forward to being born in the presence of the Buddhas in one’s next life.” — Questions and Answers on Embracing the Lotus Sutra – 1263

“Thus faith is the basic requirement for entering the way of the Buddha.” –The Daimoku of the Lotus Sutra – 1266

“Finally the Buddha was ready to preach the Lotus Sutra, the revelation section of his entire body of teachings, and stated, “The World Honored One has long expounded his doctrines and now must reveal the truth.” He also warned, “[In the Buddha lands of the ten directions there is only the Law of the one vehicle], there are not two, there are not three, except when the Buddha preaches so as an expedient means,” and he taught, “honestly discarding expedient means” and “not accepting a single verse of the other sutras.” Thus, ever since that time, the Mystic Law, “the Law of the one vehicle” of Buddhahood, has been the only teaching that enables all people to become Buddhas. Although no sutra other than the Lotus Sutra can provide even the slightest benefit, the scholars of the Latter Day claim that all sutras must lead to enlightenment because they were expounded by the Thus Come One. Therefore, they arbitrarily profess faith in any sutra and follow whatever school they choose, whether True Word, Nembutsu, Zen, Three Treatises, Dharma Characteristics, Dharma Analysis Treasury, Establishment of Truth, or Precepts. The Buddha said of such people, “If a person fails to have faith but instead slanders this sutra, immediately he will destroy all the seeds for becoming a Buddha in this world. . . . When his life comes to an end he will enter the Avichi hell.” Thus the Buddha himself concluded that one’s practice accords with the Buddha’s teachings only when one bases one’s faith firmly on the standard of these sutra passages, believing fully that “there is only the Law of the one vehicle.” –On Practicing the Buddha’s Teachings – 1273

“Do the other sutras reveal that the Buddha originally attained enlightenment numberless major world system dust particle kalpas ago? Do they tell how the people formed a bond with the Lotus Sutra when it was expounded major world system dust particle kalpas ago? What other sutra teaches that one can gain immeasurable benefit by arousing even a single moment of faith in and understanding of it, or that incalculable benefits will accrue even to the fiftieth person who rejoices upon hearing of it? The other sutras do not claim that even the first, second, third, or tenth listener can obtain such great benefit, let alone the fiftieth.” — Teaching Practice and Proof – 1274

“On the other hand, if you believe these doctrines, you will become a Buddha of perfect enlightenment. How, then, are you to go about nurturing faith in the Lotus Sutra? For if you try to practice the teachings of the sutra without faith, it would be like trying to enter a jeweled mountain without hands [to pick up its treasures], or like trying to make a thousand-mile journey without feet. The answer is simply to examine the proof that is close at hand, and thus to take hold of faith that is far off.” — Letter to Horen – 1275

“But if we are weak in faith, we will never reach that wonderful place.” — Fourteen Slanders – 1276

“And because our wisdom is inadequate, he teaches us to substitute faith for wisdom, making this single word “faith” the foundation. — On The Four Stages of Faith and the Five Stages of Practice – 1277

“If the beginner tries to practice the five paramitas at the same time that he embraces the Lotus Sutra, that may work to obstruct his primary practice, which is faith.” (Ibid.)

“It will no doubt depend on the strength of your faith.” — The Real Aspect of the Gohonzon – 1277

“Later he repented of it, revered the Great Teacher T’ient’ai, and put his faith in the Lotus Sutra; so he escaped the path of evil.” — Letter to Shomitsu-bo – 1277

“As for other types of people, it would appear that, even if they do not understand the meaning of the Lotus Sutra and are ignorant but have earnest faith, then they will invariably be reborn in a pure land.” — How Those Initially Aspiring to the Way Can Attain Buddhahood Through the Lotus Sutra – 1277

“One would therefore expect to find more victims of the epidemic among Nichiren’s followers than among the believers of Nembutsu, or priests of the True Word, Zen, and Precepts schools. For some reason, however, there is less affliction and death among Nichiren’s followers. It is indeed mysterious. Is this because we are few in number, or because our faith is strong?” — The Treatment of Illness – 1278

Why is it that SGI members and especially leaders fall pray to more affliction and death and their roads [in general] are paved with broken dreams? As far as citing the death and misfortune of SGI [or NST] leaders and members who I have known or those whose misfortunes have been documented, not one event can be proven false. It is either punishment or the Three Obstacles and Four Devils. Since only those who practice as the Lotus Sutra preaches encounter the Three Obstacles and Four Devils, their misfortune is due solely to punishment [since they practice(d) in opposition to the teachings of the Sutra].

From the perspective of the Lotus Sutra, the top SGI leaders, in particular, suffer(ed) punishment as an effect of bad causes and misdeeds against the Law and its votaries. I am as dispassionate as the effect itself. I am neither sad nor gleeful regarding the misfortunes of the enemies of the Law. Regarding my friends who were innocent victims of the warped SGI and NST faith and practice, of course I am saddened.

To those here who are innocent victims of SGI and NST, believing the lies and distortions of these evil leaders and priests, I encourage you to stop listening to them and begin listening to Shakyamuni Buddha and Nichiren Daishonin through the Lotus Sutra and Gosho. Believe with your whole heart that the Mystic Law, the Law of the one vehicle of Buddhahood, has been the only teaching that enables all people to become Buddhas.

SGI leaders, Nichiren Buddhists scholars, true Nichiren priests, some others, and I know that a decisive victory for one side or the other is for the very heart and sole of the Nichiren movement and for the very future of mankind.

Saturday, July 15, 2017

The Nichiren Shoshu and SGI response to the clear canon of Nichiren Daishonin and the lucid arguments of his faithful disciples, is “Montei” or "Teachings Hidden in the Depths."

Nichiren Daishonin discussed this principle in such Goshos as the Opening of the Eyes, The Selection of the Time, and On Repaying Debts of Gratitude He taught that he revealed all the important teachings hidden in the depths of the Lotus Sutra, ie: The Three Great Secret Laws, and "now, there is nothing left to reveal." Once the pagoda was completed by Nichiren Daishonin, it is our merit and virtue to praise, admire, and maintain it for future generations, not to tear it down while building cheap imitations.

We preserve the magnificent Lotus Sutra pagoda in two ways: By living the teachings as revealed by Nichiren Daishonin and by pointing out the shoddy craftmanship and substandard foundation of the Nichiren Shoshu and SGI pagoda.

Daisaku Ikeda says, “the Original Buddha is Shakyamuni” when talking to scholars and scientists but when talking to commoners, his “dear” SGI members, he sometimes says, “The Original Buddha is Nichiren”, and at other times he says that "ordinary people are the original Buddha". Why would anyone follow someone who speaks out of both sides of their mouth, especially when one side of his mouth goes against the Lotus Sutra and Nichiren Daishonin?

In his lecture on the Opening of the Eyes for SGI members, Ikeda states:

“This sentence implies that the Daishonin is the original Buddha, the master of all other buddhas. Because of this, all Buddhas and Bodhisattvas follow him and all good fortune is contained within the original life The Daishonin used analogies most easily understood by the people of his day. Water gods were thought to live in rivers and followed the lord of the ocean, and the mountain gods were all subservient to Mount Sumeru, the king of mountains. In his analogy, the Daishonin likened these lesser gods to all the buddhas and Bodhisattvas; and the lord of the ocean and king of Mount Sumeru to the votary of the Lotus Sutra.”

But his public stance can be summarized in this article:

“Space and Eternal Life”, with the astronomer, Dr. Weiramisinghe, 1998:

“Buddha is in its simplest interpretation, means a person who is incomparably wise and fully enlightened. Sakyamuni was portrayed as a real human being who reached a state of enlightenment and eventually entered Nirvana. He was a royal prince born to a society torn with strife – poverty, caste and race discrimination were everywhere. His own early life was one of absolute luxury. He renounced this life to seek enlightenment. The fruit of his untiring efforts over the years was the realization of the true nature of things and the discovery of a path that could lead to freedom from suffering. The Buddha held that the cause of suffering is the result of wrong attitudes; it is our craving or desire that makes us suffer. Although Sakyamuni Buddha set out the Eightfold path that could free us from suffering, he often exhorted his monks to discover the way for themselves as for instance in his last words to his disciple Ananda in the Mahaparinirvana Sutra.

“Self is the lord of self, for who else could lord be? Be ye lamps unto yourselves. Look not for refuge to any beside yourself.” In response to Ananda’s entreaty to preach one last time, Sakyamuni speaks about being a beacon of self and of being a beacon of the Law. Sakyamuni taught that it is none other than one’s self and the Law that are the guiding lights that illuminate the darkness of life and death. And the true self referred to by Sakyamuni is the self realized in the course of one’s actions in accordance with the Law of the Universe and of life.

Sakyamuni also said, in a statement made just before his death, that since all phenomena are transient, one should diligently apply oneself to the perfection of one’s practice. His leaving behind such a statement perfectly demonstrates the special character of Buddhism, which points to the path of endeavour and diligence to perfect oneself as a human being and to achieve self-realization.

One calls one who has awakened to the truth of life and the universe a “Buddha”. It is thought that many Buddhas have appeared in this universe, expounded the Law and saved human lives. Mahayana Buddhism teaches that many Buddhas have made their advent.

Here I would like to follow the currents of Buddhist history from the death of Sakyamuni Buddha to the rise of Mahayana Buddhism. Buddhist records indicate that following Sakyamuni’s death, people’s respect and admiration for him deepened and questions arose about the meaning of his death, and from this developed the theory of the Buddha’s three bodies.

At first it was said that the Buddha , as the eternal and indestructible “body of the law” who is one with the law of life and the universe appeared in this world to save people in the physical form of Sakyamuni – in other words, as the “manifested” body. Later when the Buddha who jointly possessed the two kinds of body – “the body of the Law” and the “manifested body” – became widely revered, the idea of the “bliss body” or spiritual strength to perceive the truth, developed. And along with the theory of the bodies, or aspects of Buddhas, a theory evolved concerning the appearance of Buddhas. First the concept of past Buddhas developed, in which it was held that Sakyamuni and various other Buddhas also appeared in the past. Then the concept of future Buddhas developed, in which it is said that Bodhisattva Maitreya will be reborn in this world as a Buddha in the future. The concepts of Buddhas in other worlds and of becoming a Buddha in the next life also arose. For instance, Amitabha Buddha is said to dwell in the western region of the universe. Akshobya Buddha, in the eastern region of the universe, and bodhisattvas, to be reborn in the Tushita heaven before attaining Buddhahood. Finally a concept of present lifetime Buddhas took shape in which it is taught that Buddhas exist throughout the ten directions of the universe.

The Lotus Sutra is the scripture that incorporates and unites the theories of the three bodies of the Buddha and of the appearance of the Buddhas. This scripture is respected as a pivotal text in Japanese Buddhism and has many followers.

In the 16th and most important chapter, entitled “The Life Span of the Thus Come One”, Sakyamuni reveals that he has been a Buddha since the infinite past, that he has all along been preaching in this mundane world and leading people to enlightenment, and that he has appeared as various Buddhas in order to save all living beings and preached the Law in accord with his listener’s capacity. He states that the reason he is now about to leave this world is that, although the life span he has attained by practicing the bodhisattva way is of infinite duration, through the means of his death he can teach and instruct people.

Here, principally in the 16th chapter, the concept of the original Buddha of the remotest past is revealed. In connection with this concept, Tien-tai of China commented that because it is shown in the “Life Span” chapter that Sakyamuni has appeared as various Buddhas in response to the capacity of the people he will teach and enlighten, all the Buddhas who appear in Mahayana Buddhism are united in the one Buddha, Sakyamuni.

Based upon this Tien-tai called the Sakyamuni revealed in the “Life Span” chapter, the Original Buddha and stated that he simultaneously embodies the Law Body, the manifested body and the bliss body, and that he is the Buddha whose true nature lies in the bliss body aspect. In other words, the “Life Span” chapter identifies the historical personage of Sakyamuni as the Original Buddha, presenting him as the manifestation in historical reality of the suprahistorical or Original Buddha.

Accordingly it {the 16th chapter] teaches that the Buddha’s life span is infinite. This is the concept of the Original Buddha of the remotest past. The distinguishing characteristic of the Lotus is the fact that it unites all Buddhas in the Original Buddha and perceives eternal life or an infinite life span, in the person of the historical figure Sakyamuni.

In this way, the concept of the original Buddha of the remotest past revealed in the “Life Span” chapter incorporates and unifies the Mahayana concepts of the three bodies and of the appearance of Buddhas; this new concept clearly reveals the outstanding personality of Sakyamuni, who is endowed with both eternity and reality, and filled with great compassion to save the people.

Private Stance [for SGI Consumption]:

April 17 WT (1998), speech by Daisaku Ikeda delivered March 13, 1998:

“In contrast, this Gosho passage states that Shakyamuni Buddha resides in the hearts of those with sincere faith. Read in terms of Nichiren Daishonin’s Buddhism, “Shakyamuni’ here refers to the original Buddha, Nichiren Daishonin himself.” p. 12, right hand column.And today, if you view the July 6, 2015 Wisdom of the Lotus Sutra lecture, http://www.sgi-usa.org/memberresources/video/iwa/2015/jun_2/v=jun2_15he is teaching that the ordinary person is the Original Buddha.

As an aside, the SGI teachings on members surpassing the mentor is too ridiculous to even address.

"....but Shakyamuni [by bestowing upon us the character myo] has granted us as many benefits as if we ourselves had fulfilled all the practices of the six paramitas"

"And among the Sutras, the Lotus Sutra is a manifestation in writing of Shakyamuni Buddha's intent; it is his voice set down in written word."

"Shakyamuni Buddha and the written words of the Lotus Sutra are two different things but their heart is one. Therefore, when you cast your eyes upon the words of the Lotus Sutra you should consider that you are beholding the living body of the Buddha Shakyamuni."

"However the Buddha recognizes each character as a golden Lord Shakyamuni.' This is the meaning of the statement that '[one who is able to hold this Sutra] thereby holds the Buddha's body' "

"The Son of Heaven utters not a single word in vain' and 'the words of the Dharma King contain no falsehood'. A wise ruler will never lie, even if it should bring about his ruin. How much less would Shakyamuni Buddha ever speak falsely!"

"Only the Lotus Sutra represents the wonderful teaching preached directly from the golden mouth of Shakyamuni Buddha, who is perfectly endowed with the three bodies."

"The nation of Japan today has turned its back on the Lotus Sutra and cast aside Shakyamuni Buddha."

"Therefore, the words of this Sutra are indeed the very soul of Shakyamuni Buddha. And since every single word constitutes the soul of the Buddha, Shakyamuni Buddha will protect persons who practice this Sutra as though he were protecting his very own eyes. He will accompany such persons just as a shadow accompanies a body. How then could the prayers of such persons not be answered."

"In the same volume in the Lotus Sutra, the Buddha says, 'for the sake of the Buddha way I have in countless different lands from the begining until now widely preached various sutras, but among them this Sutra is foremost'. This passage means that Shakyamuni Buddha has appeared in countless lands, taking different names and assuming varying life spans."

"I Nichiren, humble person though I am, have received Lord Shakyamuni's royal command and come to this country of Japan."

Actual proof as a standard for the superiority of a religion or philosphy is the most important of the three proofs [documentary, theoretical, and actual]. There must be a way to establish actual proof or all philosophies and religions would be equally valid. There are several ways to establish actual proof. Historicity is one way but as a retrospective device, it is not as powerful as a prospective device such as a rain challenge, prophecies, predictions, and formal debates. Likewise, thusness, or the actuality of a teaching and the behavior of the believers of a particular teaching is an important aspect of actual proof. For example, there is not one exhortation to violence in the Lotus Sutra and the non-violent behavior of the votaries of the Lotus Sutra can be contrasted with the call for violence in the Bible and Q'uran and the actual violence perpetrated by Muslims, Christians, and Jews. Merely leading an ethical life and performing good deeds is a less powerful standard of actual proof because followers of all religions are capable of adhering to this standard.

"Question #25. Next is a subject that is very distasteful to me, but it is nonetheless important. I asked Nikken to respond firmly to the report that “he got a vasectomy as a practice of permanent contraception for the sake of pursuing pleasure.” In response, he stated that “there was no such fact existed.” He then criticized me strongly, saying that “your nerve is beyond ordinary people when you ask filthy questions concerning my bodily privacy, such as whether I had an operation for vasectomy or not; and you published this in a book without confirming the facts” (Letter dated December 13, 2005, page 122)." -- Mikio Matsuoka

Chapter 23 of the Lotus Sutra, The Former Deeds of Medicine King Bodhisattva

"If, further, a person filled the three thousand great thousand world system with the seven treasures and offered it to the Buddha, to the great Bodhisattvas, Pratyekabuddhas, and Arhats, the merit and virtue that person would obtain would not be equal to that of one who receives and upholds even a single four-line verse of the Dharma Flower Sutra, for the latter�s blessings are greater by far.

"Constellation King Flower! Just as, for example, among all the streams, rivers, and bodies of water, the ocean is foremost, so, too, among all the Sutras spoken by the Thus Come One, the Dharma Flower Sutra is the deepest and greatest.

"Further, just as among Earth Mountain, Black Mountain, the Lesser Iron Ring Mountain, the Greater Iron Ring Mountain, the Ten Jeweled Mountains, and the entire multitude of mountains, Mount Sumeru is foremost, so, too, among all the Sutras, the Dharma Flower Sutra is the most supreme.

"Further, just as among the stars, the Moon God is foremost, so, too, among the thousands of myriads of kotis of kinds of Sutra Dharmas, the Dharma Flower Sutra shines the brightest.

"Further, just as the Sun God can disperse all darkness, so, too, this Sutra can disperse all the darkness of unwholesomeness.

"Further, just as among the minor kings, the Wheel-Turning Sage King is foremost, so, too, among the Sutras, this Sutra is the most honored.

"Further, just as in the Heaven of the Thirty-three, Lord Shakra is king, so, too, among the Sutras, this Sutra is king.

"Further, just as the great Brahma God is the father of all living beings, so, too, is this Sutra the father of all the worthy sages, those studying, those beyond study, as well as those who have brought forth the Bodhisattva mind.

"Further, just as among the common people, the Srotaapanna, Sakridagamin, Anagamin, Arhat, and Pratyekabuddha are foremost, so, too, among all Sutra Dharmas, whether spoken by the Thus Come Ones, by the Bodhisattvas, or by Hearers, this Sutra is foremost.

"One who can receive and uphold this Sutra, in the same way, is foremost among all living beings.

"Just as among all the Hearers and Pratyekabuddhas, the Bodhisattva is foremost, so, too, among all the Sutra Dharmas, this Sutra is foremost.

"Just as the Buddha is the king of all Dharmas, so, too, is this Sutra the king of all Sutras.

"Constellation King Flower! This Sutra can save all living beings. This Sutra can lead all living beings to separate from suffering and distress. This Sutra can greatly benefit all living beings, fulfilling their vows. Just as a clear, refreshing pool can quench the thirst of all; as a cold person finds fire; as a naked person finds clothing; as a merchant finds customers; as a child finds its mother; as a passenger finds a boat; as a sick person finds a doctor; as one in a dark place finds a lamp; as a poor person finds a jewel; as the people find a king; as a trader finds the sea; as a torch dispels darkness the Dharma Flower Sutra, in the same way, can cause living beings to leave all suffering and all sickness and pain; it can untie all the bonds of birth and death.

"If a person hears the Dharma Flower Sutra, writes it out himself, or employs others to write it out, the limits of the merit and virtue he shall obtain cannot be calculated even by means of the Buddha's wisdom.

"If a person writes out this Sutra and makes offerings to it of flowers; incense; beads; burning incense; powdered incense; paste incense; banners and canopies; clothing; and lamps of various kinds such as butter lamps, oil lamps and fragrant oil lamps, lamps of champaka oil, lamps of sumana oil, lamps of patala oil, lamps of varshika oil, and lamps of navamalika oil, the merit and virtue obtained is also limitless.

"At that time all the Buddhas will praise this person from afar saying, 'Good indeed, good indeed, good man, that within the Dharma of Shakyamuni Buddha you can receive, uphold, read, recite, and ponder this Sutra, and speak it for others. The merit and virtue you obtain is limitless and boundless. Fire cannot burn it. Water cannot flood it. Your merit and virtue is such that if a thousand Buddhas spoke of it together, they could not exhaust it.

"You have already been able to destroy the thieves of Mara, to ruin the troops of birth and death, and to demolish all remaining enemies.

"Good man, a hundred thousand Buddhas, with their power of spiritual penetrations, all protect you. In all the world with its gods and humans, there is none like you, with the exception of the Thus Come One. The Hearers and Pratyekabuddhas, and even the Bodhisattvas, cannot equal you in wisdom and Dhyana concentration."

"Constellation King Flower, such is the power of the merit and virtue and wisdom accomplished by this Bodhisattva.

"If a person hears this chapter, "The Past Deeds of Medicine King Bodhisattva," and rejoices in accord, praising its goodness, that person's mouth in his present life will always emit the fragrance of a blue lotus. The pores of his body will always emit the perfume of oxhead chandana. The merit and virtue he obtains will be as described above.

"Therefore, Constellation King Flower, I entrust to you this chapter, "The Past Deeds of Medicine King Bodhisattva." After my passing, in the last five hundred years, propagate it extensively in Jambudvipa. Do not let it become extinct, thereby allowing evil demons, demonic denizens, all the heavenly dragons, yakshas, kumbhandas, and so forth to get their way.

"Constellation King Flower, you should use the power of spiritual penetrations to protect this Sutra. Why? Because this Sutra is good medicine for the sicknesses of those in Jambudvipa. If a sick person gets to hear this Sutra, his sickness will be cured immediately. He will not grow old or die.

"Constellation King Flower, if you see a person who receives and upholds this Sutra, you should scatter blue lotuses filled with powdered incense over him as an offering. Having done that, you should reflect: 'Before long, this person will certainly lay out a grass mat, sit in the Way-place, vanquish the troops of Mara, blow the Dharma conch, strike the great Dharma drum, and save all iving beings from the sea of old age, sickness, and death. therefore, when those who seek the Buddha Way see one who receives and upholds this Sutra, they should bring forth a reverent heart in this way."

When this chapter, "The Past Deeds of Medicine King Bodhisattva," was spoken, eighty-four thousand Bodhiattvas obtained the dharani of understanding the speech of all living beings.

From within the jeweled stupa, the Thus Come One Many Jewels praised Constellation King Flower Bodhiattva, saying, "Good indeed, good indeed, Constellation King Flower! You have accomplished such inconceivable merit and virtue that you are able to question Shakyamuni Buddha about matters such as these and to benefit limitless living beings."

We have all sorts of thoughts. Our thoughts come and go. Which thoughts accord with the Lotus Sutra, the Buddha, and Nichiren Daishonin? Just because we think and we are chanting the Daimoku, are our thoughts correct? If they were, every thought of every SGI, Nichiren Shu, HBS, Kempon Hokke, and Nichiren Shoshu member would be correct. Then also, the thoughts of all Six Senior Disciples too must have been correct. If the thoughts we have about anything and anyone accord with the Lotus Sutra and the authentic Gosho, they are correct. Those that deviate from the Lotus Sutra and the mind of the Supreme Votary, are incorrect. How are we to correctly evaluate our thoughts (speech and actions too) and those of others? Nichiren writes:

"The eighteenth volume of the Nirvana Sutra sets forth the doctrine of “the precious jewels that redeem life.” The Great Teacher T’ien-t’ai, after studying and pondering this passage, concluded that “life” refers to the Lotus Sutra, and the “precious jewels,” to the first three of the four teachings expounded in the Nirvana Sutra. But what then of the fourth or perfect teaching, which the Nirvana Sutra also expounds? This teaching represents a reiteration of the doctrine already expounded in the Lotus Sutra concerning the eternally inherent Buddha nature, and was preached to lead people to the Lotus Sutra from which it originated. The Nirvana Sutra’s perfect teaching of the eternally inherent Buddha nature in fact belongs to the Lotus Sutra. The merits unique to the Nirvana Sutra are consequently limited to the first three of the four teachings.

The third volume of T’ien-t’ai’s Profound Meaning of the Lotus Sutra states, “The Nirvana Sutra offers precious jewels to redeem the life [of the Lotus Sutra], and thus the hands are clapped and the bargain concluded.” The third volume of The Annotations on “The Profound Meaning of the Lotus Sutra” explains this by saying, “The T’ien-t’ai school cites this metaphor to indicate that the contents of the Nirvana Sutra are to be regarded as precious jewels.”

The Great Teacher T’ien-t’ai, in his work entitled The Four Meditations, cites the passage in the Lotus Sutra that reads, “Though they [the Buddhas] point out various different paths . . . ,” and declares that the four flavors of teachings are also to be regarded as precious jewels. If so, then the sutras that were preached before and after the Lotus Sutra are all to be regarded as precious jewels offered for the sake of the Lotus Sutra.

But the Buddhist scholars in the world today are of the opinion that this interpretation represents a doctrine put forward by the T’ien-t’ai school alone, and that none of the other schools accepts it. When I consider the matter, however, I have this to say: The eight or ten schools we are speaking of all came into existence after the passing of the Buddha and are the creation of the various scholars and teachers of the time. But we should not evaluate the sutras that the Buddha preached during his lifetime on the basis of the doctrines of schools established after his passing. The judgments put forward by T’ien-t’ai, however, completely accord with the teachings of all the sutras. It is wrong to discard them on the grounds that they represent no more than the opinions of a single school.

The scholars of the various schools continue to cling to the mistaken opinions of their respective teachers. Therefore, they declare that Buddhist practices must be accommodated to the people’s capacities, or they defer to the opinions of their founders or try to persuade the worthy rulers of the time to be their allies. The upshot of all this is that in the end they give themselves up wholly to evil intentions, engage in wrangling and doctrinal disputes, and take delight in inflicting injury upon people who are guilty of no fault." (Letter From Teradomari)

These are the causes and effects of the thoughts, words, and deeds of those who go against the Lotus Sutra. If everyone had the thoughts, words, and deeds of the Lotus Sutra and Nichiren Daishonin they could not possibly give themselves up to evil intentions, follow evil teachers, or engage in wrangling and doctrinal disputes (because everyone would have the same noble intentions, embrace the very same doctrines, and never would delight in injuring people who are guilty of no fault).

Nichiren also writes:

"Answer: Chang-an writes: “Hence [T’ien-t’ai’s explanation of the title in] the preface conveys the profound meaning of the sutra. The profound meaning indicates the heart of the text, and the heart of the text encompasses the whole of the theoretical and essential teachings.” And Miao-lo writes, “On the basis of the heart of the text of the Lotus Sutra, one can evaluate all the other various teachings of the Buddha.”

Though muddy water has no mind, it can catch the moon’s reflection and so naturally becomes clear. When plants and trees receive the rainfall, they can hardly be aware of what they are doing, and yet do they not proceed to put forth blossoms? The five characters of Myoho-renge-kyo do not represent the sutra text, nor are they its meaning. They are nothing other than the intent of the entire sutra. So, even though the beginners in Buddhist practice may not understand their significance, by practicing these five characters, they will naturally conform to the sutra’s intent." (On the Four Stages of Faith).

How do we resolve this contradiction? The Nichiren Shu, the Kempon Hokke, the SGI, the Nichiren Shoshu and the HBS members, as well as, the Six Senior Disciples all chant the Daimoku. Yet, they all embrace different doctrines and resort to wrangling and doctrinal disputes? How can that be?!?!

Nichiren writes:

"The Great Teacher Chia-hsiang wrote the ten-volume Hokke Genron, and that would under ordinary circumstances have condemned him to fall into the hell of incessent suffering. But he set aside his own manner of reading the Lotus Sutra and served the Great Teacher Tientai, and thus was able to escape the pains of hell." (Akimoto Gosho)

How much more true for the Latter Day when everyone has a different manner than Nichiren in reading the Lotus Sutra? The SGI says Nam Myoho renge kyo or Nichiren is True Buddha, the Nichiren Shoshu says that the true succession lies in the bequethal received by only a single person, and the Nichiren Shu emphasize the essential unity of the trace and origin while shunning shakabuku practice. These mistaken doctrines are proof that most practitioners of the Lotus Sutra have their own manner of reading the Sutra. This should be kept in mind when evaluating our thoughts about what it is to be a Bodhisattva of the Earth or any other question and answer that we believe to be true.

It is apparent to me, that only those who set aside their own manner of reading the Sutra and adopt Nichiren Daishonin's manner, experience the same Enlightenment as he. It is also apparent that unless this standard is met, there will never be unity in the Nichiren community.

In order to create the Buddha's Land here on earth, nothing is as important as unity in the Nichiren community. I postulate unity based on the same Three Treasures, same Three Great Secret Laws [as described by Nichiren], and a bodily reading of the Lotus Sutra in the same manner as Nichiren.

First, the "Rokuroso" is the Succession, the real overall transfer doc.

Go-yui-gon refers to Minobu.

In Heisei 4 [1992], November, the Shuso Gosenge Kiroku (in the archives of Nishiyama Hommonji) that was written by Nikko, was designated an important national property, and its contents made open to the public. This includes "Rokuroso" [the real transfer document] and the "Go-yui-gon" ["Nichiren's Last Will & Testament"]

Rokuroso: "I hereby determine that the following six disciples: Renge Ajari Nichiji, Iyo-ko Nitcho, Sado-ko Niko, Byakuren Ajari Nikko, Daikoku Ajari Nichiro, Ben Ajari Nissho, in no order [no rank], are my major disciples. Accordingly, I have selected them to carry out my matters into the future."

Go-yui-gon: "The Honorable testament dictates: Of the Buddha; the standing statue of Shakya, must be placed beside [My] grave. Of the Sutra; My most essential writings, namely, the explanatory notes to the Hokkekyo, [Chu Hokekyo] are to be placed together, in the mausoleum. The six [equally ranked] disciples, at the time of their watch, must read these.

“If it wasn’t for us you ungrateful pig.”, “SGI is the only correct body of believers upholding the Daishonin’s teachings.”, “Only Soka Gakkai can be considered fully correct in its doctrines.”, “SGI is the only united body of true believers”...

“However, later seeking and entering the deep cave, you see a single hermitage. The voices of the reading and reciting of the Hokekyo echo against blue heaven and the words of discussing the doctrine of the One Vehicle are heard in the midst of the mountains. Informing [them, of your presence and requesting] admittance, you enter the chamber, place your mother’s bones before the Master of Teachings Lord Shakya, cast your five limbs to the ground, press your palms together, and opening your two eyes, look up to the Holy Face: Joy overflows your body and the pain of your heart suddenly ceases.”(On Forgetting Ones Copy Of

The Lotus Sutra, NOPPA Translation)

The SGI and Daisaku Ikeda teach that the Lotus Sutra is a provisional Sutra and Shakyamuni a provisional Buddha. They fail to accurately reflect the mind of Nichiren. Their grasp of the teachings is narrow and shallow and they haven’t spoken the truth about the teachings since their inauspicious inception some eighty years ago.

Nichiren writes:

“There is no true happiness other than upholding faith in the Lotus Sutra. This is what is meant by 'peace and security in their present existence and good circumstances in future existences.”'He further states in Embracing the Lotus Sutra:

“Now, if you wish to attain Buddhahood, you have only to lower the banner of your arrogance, cast aside the staff of your anger, and devote yourself exclusively to the one vehicle of the Lotus Sutra. Worldly fame and profit are mere baubles of your present existence, and arrogance and prejudice are ties that will fetter you in the next one. Ah, you should be ashamed of them! And you should fear them, too!”

Since Daisaku Ikeda and the SGI reject the Lotus Sutra and Buddha Shakyamuni of the Juryo Chapter of the Lotus Sutra, their happiness must be an an ephemeral happiness based on worldly fame and profit.

The SGI says, "thanks to Daisaku Ikeda, the SGI 'achieved'”, but what did they really achieve? Nichiren states, quoting the Nirvana Sutra:

“Kashyapa, because [in the past] I devoted myself to the correct teaching, I have been able to achieve this diamond-like body that abides forever and is never destroyed.”

In the USA there are pehaps twenty or thirty million new evangelical believers in the last ten years. They espouse great happiness but Nichiren states, “because [in the past] I devoted myself to the correct teaching…”

We must ask ourselves, are the Soka Gakkai teachings the correct teachings? Is it correct to abandon Shakyamuni Buddha and the Lotus Sutra?

The ten million Soka Gakkai members faith and practice is based on a dream, not the reality of the Lotus Sutra and Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra (Gohonzon). Their faith and practice is based on the dream of the Taisekaji priests and Toda’s dream (hallucination) in jail, not the reality of the Buddha’s mind that is the Lotus Sutra or the life and teachings of the True Votary of the Lotus Sutra, Nichiren Daishonin.

Daisaku Ikeda writes:

“…the Gohonzons that we recieve are also the living flesh of the Original Buddha whose eyes have been opened according to the principles of the actual Ichinen Sanzen in the passages depths of the Juryo Chapter and the true attainment of Buddhahood by plants and trees. Why would this very Gohonzon not be the true aspect of the eye opening of wooden and painted images? This is absolutely not found in the heretical sects outside of Nichiren Shoshu, and is a profoundly secret doctrine which only Nichiren Shoshu possesses.”– Daisaku Ikeda Soka Gakkai Daibyaku Renge

“….He knew all too well that the age of the Latter Day of the Law had already come, when prophecy foretold a decline in the power of Shakyamuni’s Buddhism; he knew it would have been entirely inappropriate to bring back Shakyamuni’s Buddhism as a new set of beliefs. He was able to bring the people a totally new kind of Buddhism because he was convinced of his identity and missions to save all people fo the Latter Day of the Law.” Daisaku Ikeda (pg. 212 Selected Lectures on the Gosho)”

The Lotus Sutra admonishes him:

“… shame on such monks! — they will preach their own fictions.”

And Nichiren states:

“I had gone to many centers of the religion during those twenty years, in the quest of Buddhist truths. The final conclusion I arrived at was that the truth of Buddhism must be one in essence. Many people lose themselves in the labyrinth of learning and studies, through thinking that every one of the diverse branches might help to the attainment of Buddhist ideals.” (Works pp 1770-71)

And again in Myoho Bikuni Go-henji:

“According to the Zen Sect, the true teachings of Shakyamuni Buddha are not transmitted through sutras. They say that sutras including the Lotus Sutra are like a finger to point at the moon or a ferry to cross a river; and that it is no use after seeing the moon or crossing the river. Zen Buddhists say such a thing as they learned, without thinking what they say. But they are actually slandering Shakyamuni Buddha and preventing propagation of the Lotus Sutra. Thus, the people in this country are all committing a grave sin, more serious than the Five Evils, without realizing it.”

In Those Initially Aspiring to the Way, he writes:

“…As for other types of people, it would appear that, even if they do not understand the meaning of the Lotus Sutra and are ignorant but have earnest faith, then they will invariably be reborn in a pure land. For it says in the Lotus Sutra, “They will be born in the presence of the Buddhas of the ten directions,” and “She will immediately go to the World of Peace and Delight.” These passages give clear proof that one who has faith in the Lotus Sutra will be reborn in a pure land.”

Chapter 3 of the Lotus Sutra states:

“Whether during the Buddha’s lifetime

Or after his extinction

If there be any who slander

Such a sutra as this,

Who, seeing those who read and recite,

Write or hold this sutra, scorn and despise, hate and envy them

And bear them a tenacious grudge.

Concerning the recompense of such people’s sin,

After their lifetimes end

They will enter into the Avici hell.”

Although neither the evangelicals nor the SGI members have faith in the Lotus Sutra, it is better to be an evangelical who doesn’t slander the Lotus Sutra than an SGI member who slanders the Lotus Sutra and the true disciples and believers of Nichiren. Their holier than thou pronouncements, based on the heretical SGI teachings are less than dust in the wind. Hearing them speak, one might come to the erroneous conclusion that, in the history of Nichiren Lotus Sutra Buddhism, it was only the SGI who had martyrs. The fact is that in the history of Nichiren Lotus Sutra Buddhism there were thousands of Martyrs. The fact is, the SGI “martyrs” are martyrs in name only because they embraced the slanderous teachings of Taisekaji and Nichikan, not the Lotus Sutra and the teachings of the Supreme Votary. Hearing them speak, one might come to the erroneous conclusion that, in the history of Nichiren Lotus Sutra Buddhism, it was only SGI who devoted their lives to preserve and spread the teachings. It was in fact the Nichiren Shu who first brought Namu Myoho renge kyo to America and the world. It was the old Kempon Hokke, Fuju-fuse and various other Hokke sects who gave their lives to preserve and spread the true teachings. Nichiren taught that it was Shakyamuni Buddha who gave us the water of the Law. How arrogant to think that it was Daisaku Ikeda. How shortsighted to think that the Bodhisattvas of the Earth wouldn’t have encountered the Law without Daisaku Ikeda.

Actually, those who encountered the SGI teachings through Daisaku Ikeda are not Bodhisattvas of the Earth since their minds differ from Nichiren’s. The Lotus Sutra states, “We were once men of false views." and Nichiren writes, “If you are of the same mind as Nichiren, you must be a Bodhisattva of the Earth”. He also teaches,“In the same way, one who chants the daimoku as the Lotus Sutra teaches will never have a twisted mind.” (MW vol 5, Letter to Myomitsu Shonin, pg 196) and “They entirely look up to groups of icchantikas and rely on them as leaders and, reverencing blasphemers against the Dharma, make them national teachers. Taking up the Classic Filial Piety of Confucious, they beat their parents’ heads and, while chanting the Lotus Sutra of Lord Shakya with their mouths, they go against the Master of teachings.”

It is not merely the mechanical chanting of Daimoku that leads to Buddhahood.

The SGI and NST priests and members do not chant the Daimoku as the Lotus Sutra preaches. They therefore can not be considered Bodhisattvas of the Earth. Nichiren also says that unfilial children can never succeed their parents. Denying their own father, Shakyamuni Buddha and their mother, the Lotus Sutra, they are unfilial children, indeed! “Those who practice Buddhism but adhere to distorted views destroy this loftiest of Sutras.” (MW vol 5, Reply to Soya Nyudo, pg 164).

The SGI, NST, HBS, and Nichiren Shu practice Buddhism but adhere to distorted views. Once again, I ask, "can they be considered Bodhisattvas of the Earth?"

Again and again, Nichiren cites those who praise the Lotus Sutra but destroy it’s intent. Surely he is not speaking about the Bodhisattvas of the Earth. He then must be speaking about the SGI and NST members and priests. They destroy the Sutra’s intent by asserting the Transmission of the Lotus Sutra is through one sole individual, either a High Priest or the successive presidents of the SGI. They destroy the Sutra’s intent by chanting Namu Myoho renge kyo [Namu Lotus Sutra], while disgarding the Lotus Sutra. They chant Namu Myoho renge kyo to the Gohonzon, the Life and Land of Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra while abandoning Shakyamuni Buddha. They chant Namu Myoho renge kyo while deprecating the sincere and true Bodhisattvas of the Earth. What a strange group they are.

In Chapter 15 of the Lotus Sutra Maitreya states,

“All come and Worship the Buddha

and guard and keep this sutra.”

He doesn’t say, “All come and worship Daisaku Ikeda and guard and keep the Human Revolution” [while throwing out Shakyamuni Buddha and discarding the Lotus Sutra].

Nichiren states,

“And though people may claim to be disciples of Nichiren, if they do not possess some proof of that fact from my hand, you must not trust them.”

Proof is following his example and his writings, not the capricious arbitrary views of others. As long as you continue to be associated with the bad friends of the soka Gakkai and Nichiren Shoshu, you will remain an unenlightened worldling. Nichiren never met Shakyamuni Buddha yet he stated in the Selection of Time, “Nichiren disciple of Shakyamuni Buddha.”

As far as their assertion that the SGI teachings frees one from birth and death, that is not possible if one is to believe Nichiren Daishonin that the Lotus Sutra is the means:

“What I call the Heritage of the Great Thing Concerning Life and Death is

nothing else than the Scripture, the Lotus of the Perfect Truth. For the Sacred Title of the Lotus was handed down from the two Buddhas, Sakya-muni and Prabhuta-ratna (Taho or “Many Treasures”), to the Boddhisattva Visista-caritra (Jogyo or “Eminent Conduct”), when the Buddhas appeared in the Heavenly Shrine, and from eternity the heritage has been kept without interruption.”

In another writing, we read,

“Then to utter the Sacred Title of the Lotus with the conviction that the three are one — the three, that is, Sakyamuni, the Buddha who from eternity has realized Buddhahood; the Lotus Sutra, which leads all beings without exception to Buddhahood; and we, beings in all the realms of

existence.”

How can you be one with Buddha Shakyamuni who from eternity has realized Buddhahood if you reject Him? Chanting mechanical daimoku with no conviction in Shakyamuni Buddha is not the way to free oneself from the fetters of birth and death.

On Establishing the Correct Teaching states:

“The host said: There are numerous passages that could be cited and a wide variety of proofs. For example, in the Golden Light Sutra we read: “[The four heavenly kings said to the Buddha], ‘Though this sutra exists in the nation, its ruler has never allowed it to be propagated. In his heart he turns away from it, and he takes no pleasure in hearing its teachings. He neither makes offerings to it, honors it, nor praises it. Nor is he willing to honor or make offerings to the four kinds of Buddhists who embrace the sutra. In the end, he makes it impossible for us and the other countless heavenly beings who are our followers to hear this profound and wonderful teaching. He deprives us of the sweet dew of its words and cuts us off from the flow of the correct teaching, so that our majesty and strength are drained away. Thus the number of beings who occupy the evil paths increases, and the number who dwell in the human and heavenly realms decreases. People fall into the river of the sufferings of birth and death and turn their backs on the road to nirvana.”

The Selection of Time states:

“The Buddha says determining the future, “Depend upon the teaching, not upon the people. Bodhisattva Nagarjuna says, “If one depends upon the scripture it is a correct argument; if one does not depend upon the scripture it is an incorrect argument.” T’ien-t’ai says, “Again, if it conforms to the scripture, quote and use it. If there is no corresponding sentence or corresponding meaning, then one should not believe and accept. ” Dengyo says, “Depend upon what the Buddha taught, not upon the oral tradition.” If one follows these scriptures, treatises and commentaries, then one should not base oneself on dreams. Once should only treasure the passages in the scriptures and treatises…”

Since the SGI abandons the scriptures, treatises and commentaries, what is it that they have faith in anyway? The words and oral teachings of Toda and Ikeda? I don’t see anything here about mentor Toda and Ikeda being necessary for Buddhahood or that new car or raise.

What the Soka Gakkai teaches is not “this Sutra”. Neither 10,000,000 million SGI believers nor 1,500,000,000.00 Muslims, are equal to one believer who has faith in and teaches the golden words of the Sutra and Nichiren. Most SGI members haven’t even read the Lotus Sutra, they go by the hearsay of the mentor or the Human Revolution, or the World Tribune. The SGI teachings on the Master-disciple relationship, value creation, receiving and giving guidance, no worth or role for the solitary Bodhisattva, the practice of shoju in this degenerate evil age, are all hearsay, oral teachings, which Nichiren completely rejected. How sad for you. How sad that you confuse our Buddhahood for anger or rapture. How sad that you confuse your anger and rapture for Buddhahood.

Nichiren states:

“Then what teaching should the country of Japan learn if its people are to free themselves from the sufferings of birth and death? As for this question, the Lotus Sutra states, “After the Thus Come One has entered extinction, I will cause it [the Lotus Sutra] to be widely propagated throughout Jambudvipa and will see that it never comes to an end.”

“It is also laid down that one should “rely on sutras that are complete and final and not on those that are not complete and final.” We must therefore look carefully among the sutras to determine which are complete and final and which are not, and put our faith in the former. Bodhisattva Nagarjuna in his Commentary on the Ten Stages Sutra states, “Do not rely on treatises that distort the sutras; rely on those that are faithful to the sutras.” The Great Teacher T’ien- t’ai says, “That which accords with the sutras is to be written down and made available. But put no faith in anything that in word or meaning fails to do so.” The Great Teacher Dengyo says, “Depend upon the preachings of the Buddha, and do not put faith in traditions handed down orally.” Enchin, also known as the Great Teacher Chisho, says, ‘In transmitting the teachings, rely on the written words [of scriptures]. '”Now, referring to the SGI’s outlandish slander of we who embrace the Daimoku but are not SGI members, for example, that we believers and critics of the SGI, are deluded and unhappy, the truth is, no one could be happier nor more aware than we. We uphold the sacred teachings of the Sutra and Nichiren Daishonin. Already, hundreds, if not thousands, have abandoned the SGI and embraced that which is orthodox, and not a few thanks to our sincere efforts. In the United States, over the last thirty years, the SGI gave out 600,000 Gohonzons and if we are to believe the World Tribune circulation, less than 40,000 SGI believers remain. What happened to the other 560,000 people who received the slanderous SGI Gohonzon? Do Bodhisattvas of the Earth give out sacred Gohonzon like candy? Do Bodhisattvas of the Earth fail to protect their precious comrades? One day those who left the SGI will return to the Daimoku of the Lotus Sutra. At that time they will return as Bodhisattvas of the Earth.

“In both secular and religious realms, as is plain to see, good persons are rare while evil persons are numerous. Why, then, do you insist upon despising the few and favoring the many? Dirt and sand are plentiful, but rice and other grains are rare. The bark of trees is available in great quantities, but hemp and silk fabrics are hard to come by. You should put the truth of the teaching before everything else; certainly you should not base your judgment on the number of adherents.” -- Nichiren

"Certainly you should not base your judgment on the number of adherents." -- Nichiren

Sydney Daily Telegraph,Sept 26 2001COURT JESTER'S SCAM NO LAUGHING MATTERAn American Buddhist claiming to be the world's only officialcourt jester has sparked a political row in the Kingdom of Tongaover millions of missing dollars.The row centers on the disappearance of money that the PacificIsland nation made selling citizenship to Chinese.The nation's tiny legislative assembly launched moves this weekto impeach minister implicated in the scandal, which goes rightup to King Taufa'ahau Topou IV and his son, Crown PrinceTupuoto'a.About $40 million is missing - a huge amount in a kingdom whichhas an annual government budget of 86 million paanga ($78million).The saga centers on Jesse Bogdonoff, from North Carolina, abusinessman who also sells magnets to cure back pain, whoinvested the money on behalf of Tonga.So impressed was the King, he issued a royal decree proclaimingMr. Bogdonoff court jester. ***In turn, Mr. Bogdonoff, a memberof Japan's richest lay Buddhist organization, the Soka GakkaiInternational, *** had the group give the King a humanitarianaward and an honorary doctorate.***But now the kingdom cannot find the millions, apparentlymoved by Mr. Bogdonoff from the US bank in which it was held."It looks like the money has all gone, it looks like we are thelaughing stock of the world again," said member of parliamentTeisina Fuko, who is spearheading moves to get to the bottomof the scandal.The money was made in the late 1980s when Hong Kongbusinessman George Chen won royal approval to sell Tongancitizenship and special passports to mainly Asians, particularlyHong Kong Chinese then worried about the handover to China.Among the first to get them were then exiled Filipino presidentFerdinand Marcos, his wife Imelda and their daughters.<<<<<<SGI gives the Tongan King a humanitarian award, an honorary doctorate, and the middle finger

Nichiren Daishonin is being systematically phased out of the Soka Gakkai...

My Letter: [SGI Hong Kong Member]

May 21. 1997

"Dear SGI-USA Council Member: I am writing to you concerning a matter of great importance: The integrity and credibility of the SGI-USA. The March 22, 1993 World Tribune article (p.3) entitled "Central Executive Conference held," paragraph 4 reads:

"The CEC also confirmed that each joint territory will hold gongyo meetings to commemorate four significant dates in the life of Nichiren Daishonin: Feb. 16, the Daishonins birthday; April 28, the establishment of Nichiren Daishonin's Buddhism; Oct. 12, the inscription of the Dai Gohonzon; and Oct. 13, the anniversary of the Daishonin's passing. The later two days may be commemorated together in one ceremony."

These commemorative gongyos were initially scheduled and put together haphazardly, without planning, held in the middle of the week when most members could not attend, and have since been discontinued altogether. I fought for 3 years to get these commemorative gongyo's implemented and they have been arbitrarily discontinued without explanation.

WHY HAS THE SGI-USA BROKEN IT'S PROMISE TO THE MEMBERS?

President Ikeda has spoken often of the importance of leaders keeping their promises to members. Most recently, in his Feb 13, 1997 speech at the joint executive conference of the SGI of Hong Kong he said:

"Chivalry here refers to the courage and communication to uphold the trust placed in one by others, even at the cost of one's life. As Confucius says in 'The Analects," 'When there is not trust, the common people will have nothing to stand on." Trust is the foundation upon which all human societies rest.

Today there is a sad dearth of the spirit of chivalry in the very best sense of the word-in other words, a commitment to keep one's word, even at the cost of one's life, and a refusal to betray the trust of others." (WT, 4-4-97,p.9)

I would like to take the time to outline the history of how these commemorative gongyos came to be instituted.

Prior to 1990, a particular headquarters would be chosen to attend either the Otanjo-e (Feb. 16th), Risshu-e (April 28th), or Oeshiki (Oct. 13th) ceremonies at Myohoji Temple. In 1988, as a result of a profound spiritual experience, I determined to always commemorate these True Buddhist holy days in a special way. Therefore, irrespective of whether or not my headquarters was the one chosen, I would drive out and attend those special ceremonies at Myohoji Temple in order to demonstrate my profound gratitude and appreciation to Nichiren Daishonin.

Upon our organizations split from Nichiren Shoshu, there was no place for me to go to celebrate/commemorate these great True Buddhist historical events. My request of my senior leaders to hold commemorative gongyo's in lieu of the temple ceremonies were ignored. In 1988, after practicing for only 2 years, I had a profound spiritual experience which made me realize the supremacy of Nichiren Daishonin's Buddhism and I vowed, "I shall work for Kosen-Rufu from now until I die and for all future lifetimes until it is attained."

At the beginning of 1991, I made a determination to be an effective force in the growth and development of the SGI-USA." I decided my first project would be to get the organization to institute commemorative gongyo's on Feb. 16th, April 28th and Oct. 12th so that all members could demonstrate their deep appreciation to Nichiren Daishonin. While I knew there would be obstacles from making such a determination, little did I realize the grief and agony I would encounter.

In August, 1991 I was at an open guidance session with SGI advisor Mr. Wada wherein I explained I was merely seeking an opportunity to celebrate these glorious historical events alongside my friends and fellow members. Mr. Wada said he was unaware we were not holding commemorative gongyo's on these occasions and, 'I will speak to the leaders before I leave."

When October came and I saw there had been no commemorative gongyo scheduled, I phoned the WCC and spoke with my then Joint Territory Chief who attended that guidance session and took notes. Upon reminding him of what Mr. Wada had said, that leader replied "Mr. Wada just gives us advice. He doesn't tell us what to do." Upon hanging up the phone, I was left dumbfounded and perplexed, thinking to myself, 'What is the sense in having an advisor if you are not going to follow his advice." On 1-1-92, after New Year's Gongyo, I approached and asked my Joint Territory Chief, 'Will there be a commemorative gongyo for the Daishonin's birthday?" He replied, "Yes, each territory will hold their own ceremony at the Kaikan."

I regret that I did not subsequently look on an activities calendar to check for that activity. I didn't think it was necessary. After all, this was my Joint Territory Chief telling me this activity was going to take place and who should know better than he? I invited a few of my friends and we arrived at the San Fernando Kaikan on Sunday, 2-16-92 at 9:45 A.M. Carrying my large homemade gift basket as an offering to the Gohonzon. To my amazement, the Kaikan was empty. I asked the toban, 'Where is everyone?" the toban said there was no activity scheduled for that day! I had been lied to by my Joint Territory Chief!

I phoned him at home from the Kaikan, but was told by his son he couldn't come to the phone because he was in the middle of Gongyo! When I next spoke with my Joint Territory Chief, he explained there had been a youth division activity scheduled for 1 PM at the WCC. I told him the Youth Division activity could very well have been scheduled on another day or they could just as easily have held the commemorative gongyo at 10AM to 11:30AM and then had the Youth Division activity at 1 PM.

This experience first elicited great anger and later, depression. My attempts to dialogue with my Joint Territory Chief always elicited the same rhetorical reply, "We show our appreciation to Nichiren Daishonin everyday during the silent prayers." My position was, "This is the most supreme religion in all the world. If this Buddhism is to spread, we should outwardly demonstrate our appreciation and joy for all the world to see just as Christians celebrate Christmas. We should not just keep it to ourselves during the silent prayers.

My Joint Territory Chief said he brought up this issue of these commemorative gongyo's at a Joint Territory Leaders meeting but that they did not favor it. I asked him to set up a meeting for me with General Director Fred Zaitsu. I never received a phone call.

I took this problem to the Gohonzon with even greater resolve. The SGI-USA claims to be a democratic organization. The solution I came up with was to show the SGI-USA leadership that these commemorative gongyo's were a desire of the members themselves. I took up a petition (copy enclosed) and had it submitted to the Central Executive Committee. The result was the previously quoted central executive committee mandate (copy of that WT article is enclosed). Victory at last! Little did I realize what a shallow victory this was.

In October, 1993, 1 checked our activities calendar and saw no commemorative gongyo scheduled for October 13th. Upon phoning my Territory Chief, 'l was informed that he was not notified of any such activity. I then phoned my Joint Territory Chief (now a Council Member) and had the following conversation:

Telephone Conversation: 10/5/93

Me: "I find nowhere on any of our calendars that a commemorative gongyo has been scheduled for Oct. 12th and 13th." JTC: 'Well, that's true, but I have suggested to the territories to hold such gongyo's at their community centers."

Me: 'It does not seem to me that the SGI-USA organization there at the WCC is placing much emphasis on this. It doesn't seem to me that you're supporting it in any way. I can't believe this would have fallen by the wayside if the leaders at WCC were supporting it."

JTC: "It's been supported to the extent that there was direction given to hold them but other than that I think it's up to each joint territory to carry it out."

Me: "Are you keeping track as to whether or not the other joint territories around the US are holding these commemorative gongyos?"

JTC: "I'm not personally keeping touch."

Me: "Is anybody?"

JTC: "I don't know that. I don't think so.

As a result of my inquiry, a commemorative gongyo was scheduled. However, it was held on Oct. 13th, a Wednesday evening which in the SGI-USA was designated as family night, a night in which no activity was supposed to be scheduled so that members could spend time with their families.

After, the attending leader read a portion of a Gosho and this activity was then relegated to a toso. I asked if I could read a portion of the Oct. 11, 1993 World Tribune article entitled, "A Sense of Appreciation" and was refused. Through inquiry, I later learned that these commemorative gongyo's did not take place at any other community center in the area and, I surmise that they did not occur at any other community center in the United States

Paragraph #3 of that same 3-22-93 World Tribune article reads:

'First, the CEC confirmed that the SGI-USA will commemorate May 3; on that day in 1952 and 1960 Josei Toda and Daisaku Ikeda were inaugurated as second and third presidents of the Soka Gakkai, respectively. Details of the commemorative meetings will be decided within each of the 19 joint territories.'

The only gongyo scheduled to commemorate May 3rd was held by Joint Territory #3 on May 4th at the WCC. I am a member of Joint Territory #1 .

Again, I ask,'WHY HAS THE SGI-USA BROKEN IT'S PROMISE TO THE MEMBERS. WHY IS THE SGI-USA NOT ADHERING TO IT'S OWN MANDATE?"

The SGI-USA has designated May as Special Zaimu month; a time when we are asked to show our appreciation to the organization in the form of a monetary contribution. How can members donate to an organization which has betrayed their trust?

On numerous occasions in the past, I have watched our organization make elaborate plans as much as 6 months in advance to hold a special grand ceremony to commemorate and celebrate May 3rd, Soka Gakkai day, to honor the presidents of the SGI while neglecting to commemorate Feb. 16th and April 28th. The May 10, 1993 World Tribune states that Soka Gakkai Day is celebrated worldwide. Doesn't Nichiren Daishonin deserve a similar consideration? The irony here lies in the fact that "WERE IT NOT FOR NICHIREN DAISHONIN'S HAVING ESTABLISHED TRUE BUDDHISM THERE WOULD BE NO SGI."

While it can be said that the SGI is the root of the world wide Kosen- rufu movement, Nichiren Daishonin was the seed. By celebrating May 3rd and not celebrating April 28th, Oct. 12th and Feb. 16th you have not "put the cart before the horse" but, rather, you have removed the horse altogether! Isn't Nichiren Daishonin's Buddhism the driving force of the SGI and it's kosen-rufu movement?

To me, the act of celebrating May 3rd and not celebrating April 28th, Oct. 12th and Feb. 16th makes the statement that "The SGI-USA does not consider the birth of Nichiren Daishonin, his establishment of True Buddhism nor his inscription of the Dai Gohonzon significant events in True Buddhist history." By only holding a celebration on May 3rd, this organization is making the statement that "nothing is more important nor more significant than the SGI, not even Nichiren Daishonin."

The Daishonin asks us to propagate True Buddhism in accordance with the cultural traditions of each respective country. The article entitled "Suiting Precepts to the Locality" (Zuiho Bini) (Seikyo Times, May, 1987, p.37) reads:

"The gist of this precept is that if it does not involve any seriously offensive act, then one may depart in some minor particulars from the Buddhist teachings in order not to violate the customs and manners of one's own country." (Gosho Zenshu p.1202).

"If one insists on adhering to minor details of external forms that are not suited to the time and place, or ignores or tramples on customs dear to the society he lives in simply because they are not an integral part of Buddhism, then he not only goes against the fundamental spirit of Buddhism, but may very well impede it's spread." I submit that it is an American cultural tradition to celebrate our respective religious holy days. All Christian families get dressed up and attend services at their respective place of worship on Christmas and Easter. All Jews get dressed up and attend services at Synagogues on Yom Kippur and Rash Hashashana. What do we True Buddhist have if you take away April 28, Oct. 12 and Feb. 16th? Our constitution guarantees freedom of religion and no American citizen can be chastised for worshiping on their respective religious holidays. At one job, I informed my boss that I was a True Buddhist and that Feb. 16, April 28 and Oct. 12th were my religious holydays. I took those days off from work and would chant at home the entire day. Of course, I agreed to work on Christmas but was informed the office was closed that day.

I know of a senior leader practicing for 22 years who still takes off from work on Rosh Hashana and Yom Kippur. Perhaps his actions wouldn't contradict his Buddhist religious beliefs if the SGI-USA were to sanction the 3 aforementioned dates as being our True Buddhist holidays and commemorate them as well.

When I first started my campaign to get these commemorative gongyo's instituted, I had a vision of a day in the future when the entire world population, both Buddhist and non-Buddhist would know the significance of April 28th just as 90% of the wold's population today knows the significance of Dec. 25th. But, if we, as professed True Buddhists do not celebrate and rejoice on these days, how can we ever expect the rest of the world to know their meaning? If we believe these to be important dates, shouldn't we demonstrate that belief and exhibit our joy? What should we tell our children when they ask, "But Mommy, if Nichiren was such a great man, why don't we celebrate his birthday just like my Catholic friends celebrate Jesus' birthday?"

Because of my determination to always celebrate these dates with a special ceremony, during the years of 1991 through 1993, 1 attended the ceremonies held at the Nichiren Shu Temple in Los Angeles. For those of you who might condemn me for violating article 6 of Nikko's 26 admonitions ("Lay believers should be strictly prohibited from visiting heretical temples and shrines"), let me say that I feel quite justified in light of my numerous futile attempts to get this organization to instill these commemorative gongyo's. Furthermore, I would ask, which would be considered a more gregious act: for a member to visit the temple of another Nichiren sect for the sole purpose of paying homage to the True Buddha on his birthday or, for a Nichiren sect not to hold a commemorative gongyo for that purpose?

Every Nichiren sect throughout the world holds special gongyo's on Feb. 1 6, April 28 and October 12th. Not to do so would be akin to Christians not celebrating Christmas. It is unconscionable!

The SGI-USA claims to practice the teachings and are disciples of Nichiren and attribute to him the title of the True Buddha of the Latter Day of the Law while neglecting to pay him homage on his birthday.

On April 13, 1997, 1 went to the San Fernando Community Center to observe the Thai New Years celebration. I appreciated that our organization was kind enough to allow a group of our members to utilize the community center for a non-Buddhist activity. When I glanced upon the stage my heart sank to my stomach and I later fell into a deep depression. Seated on stage were many senior leaders, central executive committee members who work at the WCC. I ran home and tried chanting daimoku to somehow understand why it was that the individuals that lead our organization were willing to go out of their way to get all dressed up to attend a non-Buddhist event at the community center while refusing to schedule, hold and attend a gongyo commemorating the establishment of True Buddhism, the most important day in True Buddhist history.

While I am imploring the SGI-USA Council to reinstate these commemorative gongyo's, I do not want you to do so for may sake but because the petition submitted to the CEC indicates it to be the desire of the members and President Ikeda says,

"Put happiness of members'first." (WT,3-4-97,p.1) and "Members First is the Eternal Spirit of the Soka Gakkai." (WT, 9-9-91, p-1). So, why does the leadership of our SGI-USA organization not adhere to President Ikeda's guidance?

To be aware of what we owe to others is to begin to develop a profound sense of appreciation. The next step is to act on that appreciation-in other words, to repay our debts of gratitude. Such action becomes a never ending source of benefit to us and those around us."

Deepening our appreciation for everything for which we are indebted to is the Buddhist way of living: And such an appreciation is the source of creating even greater fortune within our lives." And, "It is not enough to recognize our debt of gratitude. We must act on that recognition." And, "Buddhism expounds four debts of gratitude," one of which is the debt owed to the Three Treasures. Nichiren Daishonin is one of those three treasures to whom we owe a debt of gratitude.

What is most important about these events is the spirit with which they are held. The spirit of all in attendance should be similar to that as I've observed at New Years day commemorative gongyo's-one of joy, one of appreciation and gratitude. And as leaders of our organization, you have both the ability and power to instill those feelings within the hearts of members. Is there any one of you that does not feel that, as respects the sake of all humanity, April 28th is the greatest day in all history? I cannot find sufficient words to express the profound magnitude of that event. Just think about how your life was before being introduced to True Buddhism and compare it to the quality of you life now. Isn't there a great deal more joy in you life? Do you not have a great sense of fulfillment? And who was it who first chanted this Nam Myoho Renge Kyo which has brought so much happiness into your life? That is the person to whom we should all owe a debt of gratitude! (as well as President Ikeda and George Williams who brought this great teaching to America)

In his address at the SGI-USA Culture and Science Executive Conference held in Los Angeles on Jan. 28, 1993, President Ikeda said: "Actions are far more important than status or social standing. Ranks or titles or distinctions in position, say, as those between priesthood and laity, are of little importance. What truly matters is: what have you actually done, what can you actually do and what are you actually trying to accomplish? Our value as human beings is determined by our actions."

What I have learned from this experience is that, although the CEC may approve a proposal, if that activity is not supported by the SGI-USA senior leadership, it will not be promoted, planned or implemented by them and, therefore, it is doomed to failure. And, as all of my numerous suggestions over the last 7 years have been thwarted or ignored, I herein relinquish my vow to "be an effective force in the growth and development of the SGI-USA." However, my vow to 'Work for Kosen-Rufu from now until I die and for all future lifetimes until it is attained" shall always remain in force.

While my faith in the Mystic Law, the Gohonzon and Nichiren Daishonin's Buddhism remains steadfast, I regret that my faith in the SGI-USA organization has been waning.

I will most likely never hold a position of leadership in this organization. I relinquished my leadership position of Group Chief after Vice President Kitano broke a promise in which he agreed to answer all of my questions if I would meet with him at the WCC. He left town without even phoning to say he couldn't meet with me. I thought, if this is the way that leaders in this SGI-USA organization treat the members, by breaking their promises, I do not want to be one of those leaders."

However, I shall remain on the sidelines watching, ready to speak out whenever a leader's actions contradict their words or when this organization does a disservice or injustice to the members, ever diligent in President lkeda's guidance (ST, March 1990, P.99):

"I hope that you learn the correct way to practice Buddhism; so that in the event a leader goes against reason, you will be able to clearly point out the error and identify the correct standard to follow."

This issue has made me painfully aware of my own personal immutable Karma which has caused me to embark upon my deepest Human Revolution in my short 11 year membership. I intend to become victorious and win over the fundamental darkness within me.

President Ikeda said:

"It is important for leaders to be fair and impartial and to hear out opinions that differ from their own. Having the broad-mindedness to consider others' views will win you the respect of your juniors. If you have humility to treasure members who offer good suggestions, you will be able to raise capable people. By giving sincere consideration to diverse opinions, you can develop a broad, flexible outlook and make stable progress."

I truly look forward to the day when we will all take this guidance to heart and practice it in our daily lives.

All identities herein have been kept anonymous as it is not my intent to slander, offend or embarrass anyone. You may dispense copies of this letter to other members of the Central Executive Committee.

I am amenable to dialogue. I still have three other issues of concern relative to the direction in which our organization is headed. I am amenable to dialogue. I can best be reached by phone, Monday through Thursday from 7AM to 11:30 AM. I am available to come to the WCC for face to face dialogue on Fridays from 9am to 1 pm and all day Saturday and Sunday.

I would be most appreciative if just one of you would phone me to answer the one question which has me perplexed; "Why does an organization which professes to be disciples of Nichiren Daishonin refuse to demonstrate it's gratitude and appreciation to him?" I have tried to write this letter with President lkeda's spirit, based on his guidance:

I wish to make it clear that in order to secure eternal freedom and happiness, you must absolutely not be cowardly especially in faith. One who has the courage to speak the truth lives a truly splendid and fulfilling life. In any sphere of society, if one loses this courage and becomes obsequious, one will be unable to resist exploitation by corrupt authorities." (ST, March, 1990, p.88)"

Fact, there are many many birthday and milestone celebrations for Ikeda in the SGI but the patriarch Nichiren's birthday and the important events in his life are nearly universally forgotten. We celebrate Nichiren Daishonin's birthday [February 16th 1222] and day of passing [October, 13, 1282] by treating ourselves and others to the boundless benefits of the Law. Our gift to Sensei Nichiren is keeping his teachings pure and maintaining absolute equality among ourselves, his disciples.